Allegorical Interpretation
Philo of Alexandria
Book 3 · Section 241
About this work
An allegorical reading of Genesis in which Adam, Eve, and the garden become figures for the mind, the senses, and moral life. Philo brings Jewish scriptural interpretation into conversation with Greek philosophy.
- Author
- Philo of Alexandria
- Date
- First century AD; dates vary by treatise
- Genre
- Theological Treatise
- Textual language
- Greek
- Translator
- C. D. Yonge
- Translation / Edition
- C. D. Yonge translation, first published 1854.
LXXXVI. (241) And who, some one perhaps, may say, ever escapes in-doors? Do not many do so? Or have not some people, avoiding the guilt of sacrilege, committed robberies in private houses, or though not beating their own fathers, have not they insulted the fathers of others? Now these men do escape from one class of offences, but they run into others. But a man who is perfectly temperate, ought to avoid every description of offence, whether greater or less, and never to be detected in any sin whatever. (242) But Joseph, for he is a young man, and because as such he was unable to struggle with the Egyptian body and to subdue pleasure, runs away. But Phineas the priest, who was zealous with a great zeal for God's service, did not provide for his own safety by flight; but having taken to himself a yoke horse, that is to say, zeal combined with reason, would never desist till he had wounded the Midianitish woman (that is to say the nature which was concealed in the divine company), through her belly, in order that no plant or seed of wickedness might ever be able to shoot out from it.
LXXXVII. On which account after folly has been utterly eradicated, the soul receives a twofold prize, and a double inheritance, peace and holiness, two kindred and sister-like virtues. (243) We must therefore refuse to listen to such a woman, that is to say to a wicked temptation of the outward senses, since "God gave a good reward to the Midwives," because they disregarded the commands of the wasteful Pharaoh, "saving the male children of the soul alive," which he wished to destroy, being a lover of the female offspring alone, and rejecting all knowledge of the Cause of all things, and saying, "I know him Not." (244) But we must give our belief to another woman, such as it was ordained that Sarah should be, Sarah being in a figure the governing virtue; and the wise Abraham was guided by her, when she recommended him such actions as were Good. For before this time, when he was not yet perfect, but even before his name was changed, he gave his attention to subjects of lofty philosophical speculation; and she, knowing that he could not produce anything out of perfect virtue, counselled him to raise children out of her handmaid, that is to say out of encyclical instruction, out of Agar, which name being interpreted means a dwelling near; for he who meditates dwelling in perfect virtue, before his name is enrolled among the citizens of that state, dwells among the encyclical studies, in order that through their instrumentality he may make his approaches at liberty towards perfect virtue. (245) After that, when he saw that he was now become perfect, and was now able to become a father, although he himself was full of gratitude towards those studies, by means of which he had been recommended to virtue, and thought it hard to renounce them; he was well inclined to be appeased by an oracle from God which laid this command on him. "In everything which Sarah says, do thou obey her Voice." Let that be a law to every one of us to do whatever seems good to virtue; for if we are willing to submit to everything which virtue recommends we shall be happy.